Bábá námo kevalamo--wrong--why? + 2 more

Baba

Bábá námo kevalamo--wrong--why?

Namaskar, 

There are various misconceptions about our “Bábá nám kevalam” kiirtan mantra. To resolve this issue, first let us see what our Guru says. 

Guru says, “তোরা চিনেই নেৰে স্বীকৃত কীর্ত্তন অষ্টাক্ষর হৰে | সাতও হৰে না, নবও হৰে না |” (1)

Here is the English summary of Baba’s above Bengali teaching: 

You should know that the siddha kiirtan mantra must have 8 letters. It will not have 7 or 9 etc. (English summary)

Comment: The yellow highlighted terms throughout this email indicate how our Guru is saying that our kiirtan mantra has eight letters. Baba says this in Bengali above, and in Hindi noted below.

”तो  भक्त कीर्तन करते हैं। कीर्तन का भी तो मन्त्र है। वह होना चाहिए अष्टाक्षर सिद्ध मन्त्र।” (2)

This is our kiirtana:

ৰাৰা নাম কেবলম্‌

Bábá nám kevalam

बाबा नाम केवलम्‌

Our Guru says this, “Bábá nám kevalam” kiirtana has unique 8 letters. And here following are the 8 unique letters used to construct our kiirtana.
https://anandamargauniversal.blogspot.com/

Bábá nám kevalam: 

Here are the 8 unique letters: B-a-n-m-k-e-v-l. 

Here are the 8 unique letters: ৰ-অ-ন-ম-ক-এ-ব-ল

Adding an extra letter is wrong 

Bábá nám kevalam has 8 letters so if someone distorts it like this "Bábá námo kevalamo” - then it will add the extra letter “o”. That is why “Bábá námo kevalamo” is wrong. Then it will be 9 letters, and that is not correct. 
https://anandamargauniversal.blogspot.com/

Conclusion

“Bábá nám kevalam” is made up of 8 unique letters. To get the full spiritual benefit one has to sing it without any distortion. 

In Him, 
Shankar Ghoshal
(শঙ্কর ঘোষাল)

~ In-depth study ~

Guru says, “The mantra is a siddha mantra (kiirtana has siddha mantras), an aśt́ákśarii siddha mantra.”

Guru says, “कीर्तनीय सदा हरि | क्यों ? मन को अधोगति से बचाने के लिए यह सही तरीका है | और, recently हमें सुनने को मौका मिला कि जो तुम लोगों का जो अष्टाक्षर मन्त्र अखण्ड कीर्तन का, उसको भी recognition दिया गया है |” (3)

Here is the English summary: 

One should always sing the kiirtana of Hari. This is the proper path to save oneself from mental degeneration. I (Baba) have recently heard that your “Bábá nám kevalam”, 8-letter akhanda kiirtan mantra, has gotten some recognition [by Parama Purusa]. (English Summary)

Bábá nám kevalam has 8 letters so if someone distorts it like this "Bábá námo kevalamo” - then it will add the extra letter “o”. That is why “Bábá námo kevalamo” is wrong.  

Bábá nám kevalam has 8 letters but if someone distorts it like this - "Bábá námi kevalami - then it will have B-a-n-m-i-k-e-v-l, with the extra letter “i”. That is why Bábá námi kevalami is also wrong.  
https://anandamargauniversal.blogspot.com/

Related teaching

Now the question arises what is meant by letters. For that we have to consult our Roman Saḿskrta alphabet because our mantra is in Saḿskrta. And that Roman Saḿskrta alphabet chart has been included in the opening pages of every Ananda Marga book. Open any book and in the beginning you will see the chart with 50 letters. 

In the below audio file, Baba is guiding us about the meaning of the term "Baba" and at the end of the audio clip He demonstrates how to recite the Baba Nam Kevalam kiirtana in the correct manner with the right pronunciation. 

• https://archive.org/details/baba-discourse-baba-nama-kevalam

References

1. Ananda Vacanamrtam part 17, chapter 15 (Bengali Edn), MGD/EGD, 15 January 1980 Calcutta

2. Ananda Vacanamtram part 8, discourse #172, EGD, 25 February 1979, Jammu

3. Ananda Vacanamrtam part 24, chapter 5 (Pure Edn), MGD, 2 January 1971 Patna

== Section 2: Prabhat Samgiita ==

I searched everywhere for You

“Ogo, priya, bolate páro, kon se deshe tháko…” (Prabhat Samgiita #2866)

Purport:

O’ my Dearmost, please tell me in which divine world You are residing. I want to know where Your heavenly abode is, and how I can find You. Also, why is it that You always carry Yourself with Your sweet smile and most charming flute? 

Baba, I secretly searched for You in the deep, overgrown forest and remote mountain caves. Still You do not look towards me. You are unwilling to cast Your vision upon me. Why do You cover Your eyes? Why won’t You look at me?

O’ Parama Purusa Baba, I traveled so far in search of You. I went to the ocean and scoured the shoreline, and I took ceremonial baths in the rivers of various holy places. Verily, I walked this entire lithosphere trying to find You. Alas, I failed to look in the inner core of my mind. Is that the reason why You do not come to me?

== Section 3: Links ==

Postings to Read

Story: path of bliss

• https://anandamargauniversal.blogspot.com/2013/05/making-holes-in-ones-dinner-plate.html

Importance of vya'paka shaoca

• https://anandamargauniversal.blogspot.com/2014/04/how-to-save-oneself-from-contagious.html

Guilt complex: thief nabbed

• https://anandamargauniversal.blogspot.com/2023/07/thief-caught-2-more.html

Bhakta's choice: stay with Him or...

• https://anandamargauniversal.blogspot.com/2013/06/baba-story-from-my-diary-so-much-love.html

What brave margiis do

• https://anandamargauniversal.blogspot.com/2015/01/passive-onlooker-3-more.html

When a sadhaka becomes iishvara

• https://anandamargauniversal.blogspot.com/2014/04/how-human-becomes-iishvara-2-more.html

Sacrificio vs Adquisición + PS #3897 (español)

Baba

Sacrificio vs Adquisición

Namaskar,

En un resumen en español de Yoga Psychology, 'Faculty of Knowledge-2’, la filosofía de Ananda Marga dice: La gente recuerda los sabrosos platos que una vez saborearon y obtienen placer de eso. Otras personas se deleitan en alimentar a los demás. Ofrecen rasagollás o dulces, y al momento de darlos, imaginan que su invitado está disfrutando del mismo delicioso sabor, la misma dulce vibración de los rasagollás que ellos saborearon una vez cuando los comieron. Un anfitrión siente satisfacción mental al imaginar que la mente del invitado está llena de esas vibraciones agradables. El anfitrión quiere que el invitado disfrute más y más de esas deliciosas vibraciones y, por lo tanto, le pide que acepte la oferta de más rasagollás. Entonces, uno disfruta del placer de dos maneras. La mente humana tiene dos tendencias inherentes contradictorias: una de adquisición, la otra de sacrificio. Cuanto más se avanza en el camino de la evolución, más prominente se vuelve la tendencia, el espíritu de sacrificio.

Dos Escenarios Opuestos para Derivar Felicidad

En Su enseñanza anterior, Baba está ilustrando dos psicologías opuestas:

(A) La ciencia detrás de por qué las personas sienten satisfacción mental al dar de comer alimentos deliciosos a otros. (B) La mentalidad de aquellos que comen ellos mismos alimentos deliciosos, pero no desean alimentar a los demás.

En el primer escenario, las personas derivan gran felicidad al dar de comer una comida sabrosa a otros. Pero, ¿cómo funciona exactamente esto? ¿Qué está sucediendo en la mente? Bueno, supongamos que un día Govinda comió una comida suntuosa que disfrutó muchísimo. Luego, una semana o un mes después, Govinda prepara y sirve ese mismo tipo de comida a su amigo Tanmay. La comida es deliciosa y Tanmay disfruta cada bocado. Pero eso no es todo. Govinda mismo obtiene un gran placer mental al alimentar a Tanmay, a pesar de que él (Govinda) no está comiendo. ¿Cómo sucede esto? En su propia mente, Govinda recuerda cuánto disfrutó él mismo esa comida y piensa que, al igual que él la disfrutó, de manera similar Tanmay también está disfrutando esa comida. Esto crea una vibración de simpatía en la mente de Govinda y él siente una gran realización psíquica. Entonces, Govinda se deleita en sacrificarse y servir a Tanmaya.

En contraste, en este segundo escenario, Liilamaya cocina comida para sí mismo y se la come toda él solo. Y se pone feliz pensando en cuánto disfrutó la comida. En este caso, Liilamaya está derivando placer al comer directamente ese alimento; no quiere compartirlo con otros. No hay espíritu de sacrificio, sino que se deleita en adquirir ese alimento y llenar su propia panza.

Así que hay dos enfoques diferentes:

1. Una persona deriva felicidad al sacrificarse y ver a otros disfrutar de ese alimento.

2. Otra se pone feliz por la adquisición directa, al probar ese alimento ellos mismos, es decir, es codiciosa.

Todo depende del nivel de la sadhana y del estándar mental de cada uno, etc.

Conclusión

Estos dos —sacrificio versus adquisición— son psicologías radicalmente diferentes. Y no están relacionadas únicamente con la comida, sino con todo tipo de indulgencias y ofrendas. Algunos obtienen placer al adquirir algo directamente, y otros se ponen felices al sacrificarse y ver a otros disfrutar.

Finalmente, Baba explica que el camino del sacrificio es el camino superior y que a medida que las personas se desarrollen, más se adherirán al camino del sacrificio.

Así que ten cuidado, al observar el comportamiento de otro puedes determinar en qué grupo cae una persona.

En Él,
Prakash

- Here is a link to the original English posting: Sacrificing vs acquiring (section 3)

== Sección 2: Prabhat Samgiita ==

Encantador o repugnante - todos son Tuyos

"Bhálobáso sabáy tumi, ámi jáni, ámi jáni..." (Prabhat Samgiita #3897)

Significado:

O' Parama Purusa, Tú amas a todos. Yo conozco esta verdad divina. Lo sé por Tu gracia. No hay entidad ni expresión que Tú hayas abandonado; Tú de todo corazón abrazas a todos como si Tú mismo. Tú amas el sonriente amanecer, y también amas la oscura noche cimeriana, así como el dulce atardecer iluminado por la luna. Amas todo, sea bueno o malo, encantador o repugnante. Todo es Tuyo.

Baba, oh Señor, Tú amas los capullos de las flores así como el vaivén de las coloridas flores. Incluso a aquellos que no Te aman, Tú los amas hasta la saciedad. No hay nadie a quien Tú rechaces o reniegues. Tú miras con compasión a todos y cada uno, independientemente de si se preocupan por Ti.

O' Parama Purusa, Tú amas el espejismo del desierto así como las colinas, los océanos y la sombra de los árboles. Tienes un gran sentimiento por todo el mundo natural. Oh' Entidad Suprema, Tú también amas Tu propio ir y venir. Te divierte mucho jugar a Tu divina liila del escondite. Tú amas todos los contrastes que existen en este cosmos: las historias de aflicción y desesperación así como las historias de sonrisas y triunfos - todo, tanto lo bueno como lo malo, lo pequeño y lo vasto, desde la simple brizna de hierba hasta la Facultad Creativa.

Baba, por Tu misericordia, he comprendido este hecho eterno de que Tú amas todo y a todos....

Recent Spanish Postings:

• Aspecto vital del sadhana

• Criando niños margiis 

• Mentalidad despreciable de los multimillonarios

• Reporte: mensajeros voladores

• Cantando kiirtana en voz alta

• Comer: enfoque basado en principios

• Identificar el dogma

• Chequeando el punto nº 10 de los Dieciséis Punto

• Clave de la excelencia espiritual

• Dulce historia de rendición

• Al alabarlo, el bhakta es beneficiado

• La respuesta de Prout a la globalización

• Por qué fracasa la democracia

• Salud cerebral

• Quién va a traer la revolución

• El drama del tabaco de Baba

• Identificando a los racistas

• El horror de endeudarse
  

Story: path of bliss + 3 more

Baba

Story: path of bliss

Namaskar,

Story of visiting Ananda Marga ashram

“One evening I* also went to that house in the Rly Colony which had been converted into an Ashram. Deep Narayanji was also with me. As Baba was to come, we waited for Him. Baba came in the evening and everyone present did Sastaunga Pranam to Him. That day Baba talked of philosophy and said that this school of philosophy will be called, 'Ananda Marga'. This philosophy and the object of sadhana was Absolute bliss. Therefore this has been named as Ananda Marga. Then Baba said about sahaj Yoga, "Saha Jayate Iti Saha'j", i.e. which has been born with one's birth - that means that which is natural is Sahaj Yoga. To get bliss is the natural aim of everyone that is why it is called Ananda Marga. Baba stopped after saying this. I happened to utter at this stage, "Baba, though it is called 'Sahaja Yoga' i.e. simple practice, but in effect Ananda Marga is a very difficult path." (1)

Poor comment

In this above paragraph, Acarya Nagina ji is writing his own account and referring to the grand occasion when Baba first gave the name “Ananda Marga”. Baba was explaining about the beauty of Ananda Marga philosophy, sahaj yoga, and sadhana.

http://anandamargauniversal.blogspot.com/

But because of Ac Nagina ji's recent demotion from his post in the Indian government, his mind was low and he was feeling very frustrated. In addition, so many classes and duties were going on. Under such circumstances, Ac Nagina ji blurted out a negative comment about Sadguru Baba's conclusive idea.

Baba was telling that this path of Ananda Marga is blissful. But because of Ac Nagina ji's own simplicity, that time, in front of Baba, Nagina ji essentially uttered that Ananda Marga is a very tough path; it is not blissful.

In haste, Nagina came to the conclusion that it is not good. Yet AM sadhana is the panacea for all his problems. 

Reflection

When Ac Nagina ji gave this negative comment about Ananda Marga, then Baba became very uncomfortable and serious. Baba disliked that comment. Further, please read this following paragraph where Nagina ji is expressing his regret and mistake about what he had done.

"I felt sad that I had interrupted Baba when He explained the philosophy of Ananda Marga by saying that it was not so easy a path as its name and philosophy indicated." (2)

Because Acarya Nagina ji has bhakti for Baba, that is why he understood Baba's feeling. And Nagina ji realised that Baba did not like to listen to any negative comments about His theory, teachings, or practices. Baba's spiritual teachings are "Apta Vakya": Perfect and Divine. To realise this one has to do deep sadhana and tapah. Thinking this, Ac Nagina ji felt repentant for his behaviour.

http://anandamargauniversal.blogspot.com/

Only ideal sadhakas get success

When joining onto the path of Ananda Marga, one should have trust on the path. First make inquiries and be secure - all doubt should be gone - one should feel in their heart that this is the best path. If one starts the journey with this mindset, success is sure. If when joining the path one's mind is full of skepticism and doubt, then they will not gain anything.

Conclusion

When traveling on the path of Ananda Marga, one must feel certain that this is indeed the perfect path. 

Ananda Marga ideology states, “Phaliśyatiiti vishvásah siddherprathama lakśańam – “I must be successful in my mission.” This firm determination is the first secret of success, that is, the aspirant must develop firm determination. “I must be successful.” (3)

Namaskar,
in Him,
Asiim

Repentance

Nagina writes:

"I felt sad that I had interrupted Baba when He explained the philosophy of Ananda Marga by saying that it was not so easy a path as its name and philosophy indicated." (4)

Because Acarya Nagina ji has bhakti for Baba, that is why he understood Baba's feeling. And Nagina ji realised that Baba did not want to hear any negative comments about His theory, teachings, or practices.

http://anandamargauniversal.blogspot.com/


~ In-depth study ~

Path of optimism & victory

Here is Baba's own writing about pessimistic people.

Ananda Marga philosophy states, "There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that is seems that everyone is in deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to." (5)

Here Baba is showing the path of optimism and victory. It also proves that Baba never appreciates negative talk about our ideology.

Ananda Vanii guides us, "...Be ready for the grand ovation to that new crimson dawn in every house...Be ready to respond to the supra cosmic trumpet." (6)

Ananda Vanii states, "...Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory." (7)

Ananda Vanii guides us, "...That is why I say the future of the human race is not dark, rather it is strikingly resplendent..." (8)

Whole existence full of bliss

It is well known that (a) those who do not do proper sadhana, and (b) those who do not have deeper understanding of Baba's teachings, think Ananda Marga is the path of pain and difficulty - not the path of bliss.

http://anandamargauniversal.blogspot.com/

The moment any person starts doing sadhana, they understand that their life has been transformed. They feel they are receiving Baba's grace. They quickly grasp that there is no comparison between non-margii society and the margii way of life. Those doing dharma sadhana realise the meaning of Ananda Marga: That Ananda Marga really is the 'Path of Bliss'. By practicing the Ananda Marga sadhana, following 16 Points, and leading a spiritual life, one's whole existence is full of bliss. And that is the Ananda Marga path of bliss.

Important points

1. Those who suffer from a defeatist complex are unable to embark on a new way of life.

2. Nowadays in Ananda Marga, some have become hopeless when they witness wrongdoings going on - and in certain instances they may even blame Ananda Marga philosophy. Not all fall in this category but a few. Many more want to correct those ills and establish a dharmic stance.

3. If one has any doubt about the path then they should first get their queries and confusions answered in a satisfactory manner. Then, only then, one should proceed ahead on the path without any doubt or hesitation. One should not move ahead on the wrong path.

http://anandamargauniversal.blogspot.com/

4. The various religions are outdated and dogmatic from the start - their foundations are themselves defective and narrow-minded. So their leaders feel the need to compromise with current social norms. Otherwise they feel they will be rejected. So people say why shouldn't Ananda Marga also conform and bend to current societal trends etc. The reason why this is not done is that Ananda Marga has been built upon the strong foundation of dharma. And dharma is eternal and always prevails. Hence, there is no need to change or compromise, rather that would be harmful. The religions are forced to bend to popular values because their religious doctrine is illogical and cannot stand up to rational inquiry. Thus their only option is to change. So they adopt pseudo-culture values.


* Here "I" means Ac. Nagina ji. And this story has been taken from the English Edition of Prajina Bharatii Magazine issues May & June of 1982. And in that article Ac. Nagina ji is writing his own story which is the incident of 5 January 1955 in Jamalpur Ashram. And Ac. Nagina ji is talking about his Jamalpur visit and Baba's liila. And in this story Nagina talked with Baba in a pessimistic way which Baba disliked.

References
1. Prajina Bharati, May 82, p.33
2. Prajina Bharati, June 82, p.10
3. Ánanda Vacanámrtam Part 30,Hara’s Seven Secrets
4. Prajina Bharati, June 82, p.10
5. Prout in a Nutshell - 7, Dynamicity and Staticity
6. Ananda Vanii #69
7. Ananda Vanii #53
8. Ananda Vanii #49

== Section 2: Prabhat Samgiita ==

Longing for Your closeness

"Path páne ceye basiá áchi, eso priya mor gharete..." (Prabhat Samgiita #3182)

Purport:

O’ Parama Purusa, I am waiting for You - looking toward the path of Your auspicious arrival. O' my dearest One, please come to my home. Without Your divine presence, my life is meaningless. Baba, after throwing off all my drowsiness, in this beautiful moonlight,  I am waiting in longing for You.

O’ Parama Purusa, in this entire world You are the Essence of nectar. O' my Innermost, of all the things which I call my own, You are my most Dear. Please remove all my impurities and come to me like the shade of a tree in the burning desert, very cool, refreshing, and soothing. 

O’ Parama Purusa, You are the nucleus of this entire universe and the Soul of souls. You are the nectar in the flower; Baba, You are the full moon of winter's blue sky. You are the best and sweetest part of everything.

Baba, the madhup (honey bee) of my mind only longs for Your closeness, Your proximity...

Note for Prabhat Samgiita #3182:

[1] Madhup (Black bee): The Bengali term 'madhup' refers to the 'Black Bee' in English. And as depicted in the above Prabhat Samgiita, this madhup, or black bee, has a very special and intimate relation with the flower. It spends countless hours in and around those flower petals, touching its pollen and examining the various parts of the flower. And sometimes the madhup even gets enveloped within the flower itself when those petals close. But never does the madhup try to escape by puncturing or making a hole in that flower. Just it remains inside once the petals close. And like that its existence passes day after day hovering around the flower for hours and hours. That's why the relation between the madhup and the flower is symbolically used to represent the special closeness that exists between the bhakta and Parama Purusa. The inner meaning is the same: That Parama Purusa and the bhakta have a very close and intimate relationship.

== Section: Important Teaching ==

Special medicines for common ailments

Ananda Marga philosophy says, "Aloe juice is a medicine. Dried aloe sap is called musabbar in Arabic. A type of rasa'injana also used to be prepared out of aloe sap, or musabbar, which was used as medicine -- it was used to treat blood pressure and insanity due to gallbladder disorder." (1)

Ananda Marga philosophy says, "The retention-of-urine ailment that results when the movement of the urine is obstructed is also called kabandha. The water from soaked fenugreek, fresh date juice, palm juice, and sha'nkha'lu [a conch-shaped esculent] are medicines for this disease." (2)   

References
1. Shabda Cayanika - 3, Kakubh to Kavaśńa (Discourse 17)
2. Shabda Cayanika - 3, Kakubh to Kavaśńa (Disc

== Section: Important Teaching ==

Humans but animal mind

Ananda Marga ideology states, "Human beings are animate beings, they are not animals. What is the difference between the two? Animals remain obsessed with the gratification of their crude propensities; they only try to satisfy their cruder kośas. That is why in the minds of animals, what to speak of the supreme question, even questions related to the mundane world do not arise. Human beings, however, are (and herein lies the main difference between them and animals) mind preponderant beings. They possess the capacity of subtle thought which helps them find answers to increasingly complex questions, answers which have helped them to increase their dominance over nature. The same subtle thinking power has helped humans to attain Brahma, the Source of all psychic thought, and the final answer to all queries. It is the characteristic of all animate beings to seek joy and composure. For animals, that means the fulfilment of the crude propensities, but humans, by virtue of their developed thinking power, seek the deeper joys of life through the constant perfection of the subtle branches of relative knowledge. In the process of self-abnegation they take their psychic thinking back to its Supreme Source and get established in eternal bliss. Those for whom the pursuit of the crude pleasures of life is the be-all and end-all of existence should never be categorized as human beings." (1)

Reference
1. Ananda Marga Ideology Way of Life - 8, The Supreme Question – 1

== Section 3: Links ==

Postings to Read

Importance of vya'paka shaoca

• https://anandamargauniversal.blogspot.com/2014/04/how-to-save-oneself-from-contagious.html

Guilt complex: thief nabbed

• https://anandamargauniversal.blogspot.com/2023/07/thief-caught-2-more.html

Bhakta's choice: stay with Him or...

• https://anandamargauniversal.blogspot.com/2013/06/baba-story-from-my-diary-so-much-love.html

What brave margiis do

• https://anandamargauniversal.blogspot.com/2015/01/passive-onlooker-3-more.html

When a sadhaka becomes iishvara

• https://anandamargauniversal.blogspot.com/2014/04/how-human-becomes-iishvara-2-more.html